Chapter 1

¶ A Commentary of M. John Calvin upon the Epistle of Paul to the Colossians, done into English by R. V.

1 Paul an Apostle of Jesus Christ by the will of God, and Timothy a brother. 2 To the Saints which are at Colossa, and to the faithful brethren in Christ: grace unto you, and peace from God our Father, and the Lord Jesus Christ. 3 We give thanks to God and the Father of our Lord Jesus Christ, always praying for you. 4 Having heard of your faith which is in Christ Jesus, and love toward all Saints. 5 For the hope laid up for you in heaven, whereof you have heard before by the word of truth, that is to say, of the Gospel. 6 Which is come unto you as also in the universal World it does bring forth fruit and is increased, as in you also, from the day which you heard, and knew the grace of God in truth. 7 As also you have learned of Epaphras our beloved fellow servant, who is towards you a faithful Minister of Christ. 8 Who also has made known unto us your love in the spirit.

Paul an Apostle.) It** has been already often declared to what purpose these superscriptions do belong. Because the Colossians had never seen him: and that therefore his authority was not as yet so firm amongst them that his own name alone was sufficient: he does at the beginning tell them that he was ordained the Apostle of Christ by the will of God. Whereof it followed that he did not rashly in that he wrote to them he knew not: because he did the Embassy, committed to him of God. For he was not appointed to one Church, but his Apostleship had way to all. The name of, Saints, which he attributes unto them, is more honorable: but in that he calls them faithful brethren, he does more gently allure them to hearken unto him. The rest you may seek out of the former Epistles.

3 We give thanks.) He commends the faith and love of the Colossians, whereby he may the better confirm them cheerfully to go forward and to be constant. Beside that whereas he shows that he has such a persuasion of them, he wins unto him their hearts, whereby they may be the more ready and apt to receive his doctrine. Always must you mark, that in stead of gratulation or rejoicing, he uses giving thanks. Whereby he teaches, that in all rejoicing straight way the remembrance of God's goodness ought to come in mind: because it is his good gift whatsoever it is, that happens unto us joyful and happy. Moreover by his example he does admonish us, that we not only be thankful for those things which the Lord does bestow upon ourselves, but for that also which he bestows upon others. But for what things does he give thanks to the Lord? For the faith and love of the Colossians. Therefore he confesses that both of them are given of God: or else his thanksgiving were [but] feigned. And what have we but of his liberality? If so be that the very smallest things that we have, come from him, how much rather must we confess the same of these two gifts, in which the whole sum of our excellency is planted? To God and the Father, Thus expound it, To God which is the Father of Christ. For it is not lawful unto us to acknowledge any other God, but him that has showed forth himself unto us in his Son. And this is the Ray which alone does open the gate unto us if we will come unto the true God. For even therefore he is a Father unto us, because he has embraced us in his only begotten Son, and in him has set forth his fatherly favor to be viewed of us. Always for you. Some do thus expound it, We give thanks unto God always for you, that is to say continually, And some thus, Praying for you always. It may also be thus expounded, As often as we pray for you we do withal give thanks unto God. But this is the plainer and more simple meaning, We give thanks to God, and withal we pray. Whereby he declares, that the state of the faithful is never so perfect in this world, but that at all times somewhat is amiss or wanting. For even he who has very well begun may every day revolt or fall a hundred times: and of necessity we must continually go forward, whilst as yet we be on our journey. So then must we mind joying for graces received, and for the same give God thanks, that withal we desire of him persevering and increase.

4 Having heard our faith.) This was a provocation both of love towards them, and of care for their salvation, when he heard that they excelled in faith and love. And certainly such force ought the excellent gifts of God to work in us, that wheresoever they appear, they should enforce us to be in love with them. He calls it faith In Christ, to the end we should always remember, that Christ is the proper or very mark (for the level) of faith. He puts Charity to the Saints, not to the end he would exclude or shut out other (therefrom), but for that as every one is near joined unto us in God, so more nearly ought we to embrace him with a peculiar love. True love then will extend itself to all men universally, because even all men are our flesh, and are created after the Image of God: but as concerning degrees, it will begin at them that be of household of the faith.

5 For the hope laid up for you in the heavens.) Never will the hope of eternal life be idle in us, but will bring forth in us love. For needs must it be that he, who is certainly persuaded that the treasure of life is laid up for him in heaven, will set naught by the world, and will have a longing thither. The meditating upon the heavenly life forces our affections both to serve God and to seek after love. The sophisters abuse this testimony or place to extol the merits of works, as though the hope of salvation depended upon works: but their reason is frivolous. For it follows not, that hope is therefore grounded on works, because it pricks us up to desire to live well: whereas nothing is more effectual thereunto, than the free goodness of God, which brings all the confidence of works to naught. But there is a Metonymy in the word hope: because it is taken for the thing hoped for. For hope in our hearts is the glory which we hope for in heaven. But yet whereas he says, That we have hope laid up in heaven, he means that the faithful ought to be as sure of the promise of everlasting felicity, as if they had already a treasure laid up in a certain and sure place. Of which you have heard before. Because eternal salvation is a thing above the capacity of our understanding: therefore he adds, that the certainty thereof was brought unto the Colossians by the Gospel. And withal he shows them beforehand that he will bring no new thing: but only that he means this, to confirm them in that doctrine which they have already received. Erasmus has translated [it thus] the true word of the Gospel. Neither am I ignorant, that, after the manner of the Hebrews, the Genitive case is often used in Paul in place of the Epithet or Adjective: but here the words of Paul have a greater Emphasis or force. For in the top or highest degree he names the Gospel, the word of truth, for honors sake: whereby they might the more surely and firmly abide in the revelation taken from it. And so the word Gospel is joined appositively.

6 As also in the whole world it does fructify.) This avails as well to the confirmation as to the comfort of the godly, to see far and wide the effect of the Gospel, in gathering many unto Christ. Indeed the faith thereof depends not upon the success thereof, so that therefore we should believe, because many believe. Although the whole world shrink, although heaven itself fall, yet the conscience of a godly man ought not to waver: because God notwithstanding, in whom the conscience is grounded, abides true. But this hinders not but that our faith may be helped, as often as it sees the power of God: which does so much the more mightily show forth itself, as the number is greater that is gained unto Christ. Add this too, that in the multitude of the believers at that time was seen the fulfilling of so many prophecies, which stretch out the kingdom of God from the east to the West. Is this a small matter, or a vulgar and common help unto faith, with the eyes to behold fulfilled, concerning the kingdom of Christ to be extended throughout all countries, that which the Prophets long afore had foretold? That which I say, there is none of the faithful but by experience does find it himself. Paul therefore with this sentence would more embolden the Colossians: that seeing in all places the fruit and increasing of the Gospel, they might with the more joyous zeal embrace it. [in non-Latin alphabet] which I have translated, is increased, is not read in some copies: yet because it was somewhat fit unto the text, I would not omit it. And it appears by the Commentaries of the old Writers that this reading was always more used. From the day that you heard and knew the grace.) A praise of their aptness, in that they did by and by embrace wholesome doctrine: a praise of constancy, in that they did abide in the same. And properly is the faith of the Gospel called the knowledge of the grace of God: because no man at any time has tasted the Gospel but he that knew himself reconciled unto God, and took hold of salvation proffered in Christ. In the truth, signifies truly and without deceit. For as afore he testified, the Gospel to be the undoubted truth: so now he adds, that it was sincerely delivered unto them: and that of Epaphras. For whereas all do boast (of) the Gospel, but many are evil Workmen, by whose either ignorance, or ambition, or avarice, the purity thereof is corrupted, very requisite it is to make a difference between faithful and trusty ministers and those that are naught. Neither yet is it enough, to hold the name of the Gospel: except we know that this is the true Gospel, which is preached by Paul and Epaphras. Wherefore Paul by (giving) his voice confirms the doctrine of Epaphras: to the end he may hold them in the same, and by that means might call them back from varlets, who went about to bring in strange doctrines. And withal he sets out Epaphras himself with a notable title, whereby he may have the more authority. Finally he makes that he is the better beloved unto the Colossians, in that he says he testified unto him their love. Paul in every place is diligent in this, to make such as he knew faithfully to serve Christ, by his commendation to be most dear unto the Congregations: as on the contrary side, the ministers of Satan are wholly occupied in this, to alienate and estrange by their sinister speeches the hearts of the simple from their faithful Pastors. Love in the spirit. I take for spiritual love as does Chrysostom: unto whom I consent not in that which went before. Finally spiritual love is that, which has no respect to the world: but it is consecrate to the guidance and disposition of godliness, and has as it were a root within, whereas carnal friendship depends of outward cause.

9 We therefore also since the day we heard (thereof), cease not to pray for you, and to desire that you may be fulfilled with the knowledge of his will, in all wisdom and spiritual prudence: 10 That you may walk worthy of God into all obedience, bringing forth fruit in every good work, and increasing in the knowledge of God. 11 Strengthened with all strength, according to the power of his glory, into all long suffering, and patience with joy.

9 We therefore also.) As afore in his gratulation he declared his love toward them: so does he the same now in his earnest prayer for them. And certainly as in every one the grace of God is more apparent: so peculiarly ought we to embrace and reverence them, and be careful for their salvation. And what does he wish unto them? That they may know God more fully. Whereby he shows, that somewhat is as yet wanting unto them, that he may make a way for him to instruct them, and win them to hear him teach (the truth) more amply. For they that think they have obtained whatsoever is worth the knowing, do despise and disdain whatsoever else is brought them. He takes therefore this persuasion away from the Colossians, lest it should be to them a let that they should not willingly go forward, and suffer to be perfected and amended that which was begun in them. But what knowledge does he wish unto them? Forsooth the knowledge Of the will of GOD. Wherewith he overthrows all the inventions of men and all those speculations that are contrary to the word of GOD. For the will of GOD is not to be sought elsewhere than in his Word. He joins, in all Wisdom, whereby he declares that that will of God whereof he made mention is the only rule of being rightly wise. For whatsoever he is that simply desires to know those things which it hath pleased God to reveal, he it is that knows what it is rightly to be wise: and if we desire further, that shall be nothing else but to be unwise as not content with the mean. By the word [⟨ in non-Latin alphabet ⟩] which I have translated, Prudence, I mean judging or discerning which springs from the understanding. Paul calls both of them spiritual: because we achieve them no otherwise but by the direction of the Spirit. For the natural man perceives not those things that are of God. 1 Corinthians 2:14. As long as men are led by the sense of their flesh, they have indeed their own wisdom, but such (wisdom) as is mere vanity, howsoever else they flatter themselves in it. We see what manner of divinity there is in the Papacy, what the books of Philosophers contain, what wisdom it is that profane or Godless men have in price. But let us have in mind, that that wisdom alone which Paul commends and sets out, is limited in the will of God.

10 That you walk worthily in God. First he teaches what the end of spiritual understanding is, and to what purpose we must profit in the school of God: namely that we live worthy of God, that is, that it may appear in our life, that we have not in vain been taught of God. Whosoever they be that level not their studies to this mark, it may be that they labor and take great pains, but they do nothing but wander by-ways, and lose their labor. Moreover he admonishes, that this principally is to be done of us, if we will walk worthy of God, that we direct the whole course of our life after the will of God, renouncing our own sense and wit, and bidding all the affections of our own flesh farewell. Which also again he confirms when he adds (these words) into all obedience, or (as commonly they say) through pleasing. Therefore if it be demanded what life it is that is worthy of GOD: this definition of Paul must always be holden, namely that that is it which leaving the rules and ordinances of men, finally leaving the wit and disposition of the whole flesh, is ordered after the obedience of God alone. From hence ensue good works: which fruits God requireth of us. Increasing in the knowledge of God:) He does again repeat, that they are not so far come on, but that they have need of new increasements, with which admonition he prepares them, and as it were leads them by the hand to the desire of going forward: whereby they may show themselves ready to hear and apt to be taught. And that which is here spoken unto the Colossians, let all the faithful take it as spoken unto them: and hereof let them collect this common exhortation, We must always increase in the doctrine of Godliness, even till our dying day.

11 Strengthened with all strength. As afore he wished unto them both sound understanding and the right use thereof: so now also he wishes unto them a heart and constancy. By this means he admonishes them of their weakness and imbecility, for that he denies they can be strong, but by the help of the Lord. Neither does he that only, but to the end he may the more amplify and set out this grace, he adds (these words) According to his glorious power, as if he should say, so far off is it that any man by means of his own power can stand, but that the power of God must wondrously show forth itself, by helping our infirmity. Lastly he teaches in what thing the strength of the faithful ought to show forth itself, namely in all patience and long suffering. For both continually are they exercised under the cross in this world: and a thousand temptations do daily thrust in themselves to oppress them: and they see none of those things which God hath promised. They must therefore arm themselves with wonderful patience. That that saying in Isaiah 30:15 may be fulfilled, Your strength shall be in hope and silence, To join this piece, With joy, unto this sentence is better (than otherwise). For although the contrary reading is more often used with the Latins: yet the Greek copies agree rather unto the reading (which I use): and certainly patience is not retained but by joy: nor yet shall he stand with a strong courage, who has not a joyful liking of his own estate.

12 Giving thanks to God and the Father who hath made us meet to the partaking of the inheritance of the Saints in light. 13 Which hath taken us away out of the power of darkness, and hath set us over into the kingdom of his beloved Son. 14 In whom we have redemption by his blood, the forgiveness of sins. 15 Who is the Image of the invisible God, the first begotten of all creatures. 16 Because in him are created all things as well which are in heaven, as upon the earth: visible and invisible: whether (they be) thrones, or dominations, or principalities, or powers. 17 All things are created by him, and into him: and he is before all things, and all things have their being in him.

12 Giving thanks.) He returns again unto gratulation, that by this occasion he may reckon up the benefits wherewith they are endowed by Christ, and so he enters into a full description of Christ. For this was an only remedy for the Colossians, against all the deceits of the false Apostles wherewith they assayed them fully to understand what Christ was. For whereof comes it that we are carried about with so many kind of doctrines, but because we do not thoroughly know the power of Christ? For Christ alone causes all other things suddenly to vanish. Therefore there is nothing that Satan so greatly toils about, as to cast mists to darken Christ: because he knows that by this means the gate is opened to all lies. This then is the only way as well to retain as to restore pure doctrine, to set Christ before the eyes what a one he is with all his goods and goodness, that his power may be truly felt and perceived. I speak not here of the (bare) name. The Papists do commonly with us confess one Christ: how much odds is there the while between us and them? Namely because they while they confess Christ to be the Son of God, by setting his power over unto others, and by plucking it hither and thither, they almost leave him naked and empty. At the least they rob him of a great part of his glory: so that he is named the Son of GOD, but yet is not (indeed) such an one as the Father would have him to us ward. And if so be that the Papists would with their heart receive those things which are contained in this chapter, we and they should by and by be at one: but the whole Papacy would fall, because it stands not but whereas Christ is not known. Whosoever shall consider and mark the state and issue of this first chapter, will out of doubt acknowledge this (to be so). For nothing else is here handled, but that we should know Christ to be the beginning, the midst, and the end: that all things are to be asked of him: that without him nothing is, nor can be found. Now therefore must the readers diligently and nighly mark with what colors Paul paints out Christ unto us. Who hath made us fit. As yet he speaks of the Father because he is the beginning and the efficient cause (as they say) of our salvation. As the name of God does more express (his) majesty: so the name of Father (does express his) clemency and well willing affection. It is meet that we should behold both of these in God, that his majesty may strike a fear and reverence in us, and that his fatherly love may procure a confidence and a boldness in us. Therefore has Paul not in vain joined these two together: if yet the reading please you, which the Interpreter has followed, unto whom certain very old Greek copies agree. Although there will be no absurdity if we say he was content with the word Father (alone). Moreover as it is needful that his incomparable grace be expressed or declared under the name of Father: so also is it not less needful that we by the name of God should be carried into the admiration and wonderful liking of so great goodness, for that he which is God hath so far abased himself. For what benefit or good thing does he give thanks unto God? Forsooth that he hath made him and others meet to be partakers of the inheritance of Saints. For we are born the children of wrath, exiles, and banished from the kingdom of God: only it is the adoption of God, which makes us meet. And adoption depends upon the free election. The Spirit of regeneration is the seal of adoption. He adds in light, that it might be an Antitheton or contrary position opposite and set against the darkness of the kingdom of Satan.

13 Which hath taken us away. Behold the beginning of our salvation, When God takes us out of the deep pit of destruction in which we are drowned. For where his grace is absent there is darkness: as is read in Isaiah 60:2. Behold darkness shall cover the earth, and mist the people: but upon thee shall the Lord arise, and his glory shall be seen in thee. First we ourselves are called darkness: and then all the whole world. And Satan is the prince of darkness, under whose tyranny we are held in bondage, until we be set at liberty by the hand of Christ. Hereof gather, that the whole world, with the painted wisdom and righteousness thereof, is in the sight of God reputed nothing else but darkness: because there is no light without the kingdom of Christ. Hath set us over into the kingdom, This is now the beginning of our happiness, when that we are set over into the kingdom of Christ: because we pass from death into life. And this also does Paul ascribe to the grace of God: lest any man should think he could by his own force attain such a good thing. As therefore our deliverance from the bondage of sin and death is the work of God: even so is our passing over into the kingdom of Christ. He calls Christ the Son of love, or beloved of God the Father: because it is he alone in whom his soul delighteth as is in Matthew 17:5 and by whose means all other are beloved. For thus must we think, that we are not otherwise accepted of God but by Christ. And there is no doubt but Paul meant after a sort to note the hostile enmity and dissension that men have with God, until the love in the mediator does shine out.

14 In whom we etcetera. Now doth he in order discourse, that all the parts of salvation are comprehended in Christ, and that he alone, as he is of all things the beginning and end, ought to excel and to be seen above all creatures. First he saith that we have in him redemption: and the same doth he by and by interpret (to be) remission of sins. For these two do appositively agree together. For certainly God in that he doth forgive us our sins, delivereth us from the guiltiness or danger of eternal death. This is our liberty, this is our boasting against death: that our sins are not imputed unto us. He saith this redemption is purchased by the blood of Christ: for by the sacrifice of his death all the sins of the world are purged. Let us remember then that this is the only price of reconcilement: and therefore it is blasphemy whatsoever it be that the Papists trifle concerning satisfactions.

15 Which is the image etcetera. He climbs higher, and discourses of the glory of Christ. He calls him the Image of the invisible God, whereby he declares that it is he alone, by whom God, who otherwise is invisible, is manifested unto us: according to the saying, No man hath seen God at any time, the only begotten (son) who is in the bosom of the Father he hath manifested him unto us, John 1:18. I know after what manner the old writers are accustomed to expound (this place). For in that they were at variance and controversy with the Arians, they urge the equality that the Son hath with the Father, and the Co-essence and Consubstantiality: in the meanwhile they say nothing of that which is most principal: how the Father doth show forth himself in the Son to be known unto us. That Chrysostom, hath placed his whole refuge in the word Image, whilst he contends that the creature cannot be called the Image of the Creator: it is too weak. Yea rather he is confuted by Paul whose words are, the man is the Image and glory of God. 1 Corinthians 11:17. Lest therefore we should hold anything but that which is firm, we must note, that the word Image is not meant of the essence, but hath relation unto us. For therefore is Christ the Image of God, because he causes God after a sort to be seen unto us although thereof also is gathered the co-essence and consubstantiality. For Christ should not truly and indeed represent God, except he were the essential Word of God: seeing that in this place he treats not of those things which by communicating or participating accord also to the creatures: but he treats of the perfect wisdom, goodness, righteousness and powers of God: which to represent, no creature were of sufficiency. There shall be then in this word a forcible weapon for us against the Arians: but yet we must begin at the relation which I have spoken of, (namely) we must not stand in the only essence. The sum is, that God in himself, that is to say, in his naked majesty, is invisible: and that not only unto bodily eyes, but even to the minds of men also: but that he is revealed unto us in Christ alone, so that we may behold him as it were in a glass. For he doth show forth unto us in Christ, his righteousness, goodness, wisdom, strength and power, to be short himself wholly and totally. We must take heed then that we seek it not elsewhere: for whatsoever it is that shall without Christ vaunt itself by the name of God, it shall be an idol. The first begotten of all creatures. The reason why he is thus called follows by and by: Because in him all things are created, as in the third verse following he is termed the first begotten of the dead, because we all rise again by him. Then he is not therefore only the first begotten, because he went before all creatures in time, but because he was begotten of the Father for this, that by him they should be made, and he should be as it were the substance or foundation of all. The Arians dealt foolishly, who reasoned out of that, that he was therefore a creature. For it is not here touched, what he is in himself: but what he works or brings to pass in others.

16 Visible and invisible. The former division of heavenly and earthly things comprehended both these kinds. But because he meant to avouch this principally of Angels, he now makes mention of invisible things. That not only the heavenly creatures which are manifest unto the eyes, but also such as are spirits, are made by the Son of God. And whereas follows straightway, Whether Thrones, etcetera it is as much as if he should say, By what name soever they be called. By thrones some understand Angels, but I think, that rather the heavenly palace of the majesty of God is [thereby] meant, which we must not dream to be such an one, as our mind or understanding may comprehend, but such an one as is meet for God himself. We see the sun and moon, and the whole ornament of the heaven: but the glory of the kingdom of God is hidden from our sense and understanding, because it is spiritual, and higher than the Heavens. To be short, let us understand by Thrones that Seat of blessed immortality, which is exempt from all change and alteration. By the other names out of doubt he means the Angels. He calls them Powers, Principalities, Dominations, or Lordships: not because they exercise any regiment which is their own, or else be endued with force and strength which properly belongs to themselves: but because they are ministers or servants to execute God's power and Domination. And it is often used, that as far as God doth extend and put forth his force and strength in his creatures: so far forth also doth he set over his names unto them. And so he alone is Lord and Father: but they also are Fathers and lords whom he vouchsafes this honor. And thereof it comes that both Angels and Judges are called Gods. Wherefore in this place also are Angels set forth with great titles, which declare, not of what force they are by themselves, or apart from God, but what God doth by them, and what functions and charge he hath committed to them. Which things must so be taken, that nothing be abated of the glory of the only God. For he doth not so communicate and impart his force and strength unto the Angels, that he should diminish himself: he doth not so work by them, that he resigns or sets over his power unto them: he will not have his glory so shine in them, that it may be blemished or darkened in himself. Paul doth purposely so honorably extol the dignity of the Angels, lest anybody should think, that that were a let whereby Christ himself should be exalted above them. Therefore as by way of concession or granting he usurps these names: as if he should say, all their excellency derogates and takes away nothing from Christ, although they be set out with notable titles. They that subtly after a Philosophical manner do descant in these words, to the end they may pick out of them orders of Angels, may have the fruition and use of their liking, but certainly they stray far from the mind of Paul.

17 All things are created by him, and into him.) By four reasons he makes the Angels subject to Christ: (1) That they should not darken his glory, because they were created by him. Secondly, because their creation ought to be referred unto him, as unto a legitimate end. Thirdly, that he was always before they were created. Fourthly, for that he sustains them with his strength, and preserves them in their estate. Although he affirms this not of them alone, but of the whole world also. So doth he place the Son of God in the highest seat of honor, that he may bear rule over both Angels and men, and may bring under or into frame all the Creatures in heaven and in earth.

18 And he is the head of the body of the Church, he is the beginning, the first begotten from the dead: that he may be in all things holding the principality. 19 Because it pleased (the Father) that all fullness should dwell in him. 20 And by him to reconcile all things unto himself, by pacifying through the blood of his Cross, through him, as well those things that are upon the earth, as those things which are in heaven.

18 The head of the body. After that he hath generally discoursed touching the excellency of Christ, and of his high principality over all creatures: he returns again unto those things which peculiarly belong to the Church. In the word Head, some do consider many things. And truly a little after he will use the same Metaphor [I mean Head] in this sense or meaning, that as head in the body of man is in stead of a root, from whence the vital power is dispersed into all the members: so doth the life of the Church proceed from Christ, etcetera. But in this place he speaks, in my judgment, chiefly of government. He teaches then that it is Christ alone, who hath power to govern the church to whom alone, the faithful ought to have respect, of whom depends the unity of the body. The Papists while they seek to prove the tyranny of their Idol, find lacks that the Church is headless, unless the Pope as head have dominion therein. But Paul doth not yield this honor, no not to the Angels: and yet he maims not the Church of her head: for that Christ, as he challenges this title unto himself, so doth he verily and in deed exercise the office thereof. Neither am I ignorant of their cavil wherewith they wind out themselves, [which is this] The Pope is the ministerial head. But more splendent and noble is the name Head, than that it ought by any color, to be set over unto any mortal man, specially without the commandment of Christ. With more modesty behaves Gregory himself, who writes that Peter indeed was a principal member of the church, yet that he and the rest of the Apostles, were members under our head Book 4, Epistle 92. He is the beginning. Because this word [Greek text] doth sometime signify, with the Greek, the end whereunto all things are referred, we might in this sense take Christ to be [Greek text], yet had I rather thus expound Paul's words, that he should be the beginning because he is the first begotten of the dead. For in the resurrection he is the renewing and building up of all things: and so the beginning of the second and new creation, because the first was fallen utterly by the ruin and fall of the first man. Because therefore that Christ in rising again, hath begun the kingdom of God, worthily is he called the beginning: because then we begin to be in very deed in the presence of God, when we are renewed that we may be new creatures. First begotten of the dead. He is so called, not only because he did first rise again, but because also he restored others unto life. As 1 Corinthians 15:20 he is called the first fruits of them that rise again. That he may be in all things. Thereof he concludes, that the primacy in all things accords and belongs to him. For if he be the beginner and restorer of all things, it is manifest that of right this honor is due unto him. Although this piece In all, may be two ways taken, (1) either over all creatures, (2) or else in every thing. But this matters not much: because simply all things are brought under his Dominion and rule.

Nineteen Because it pleased him.) To the end it may be the more firm which he has preached touching Christ, now also he adds, that it was so established by the providence of God. And certainly if we will reverently adore this mystery, necessary it is, that we should be called back to that Well-spring. This, says he, is wrought by the counsel of God that all fullness should dwell in him. And he understands fullness of righteousness, wisdom, strength or power, and of all goodness. For whatsoever God has, that has he bestowed upon his Son, that he might be glorified in him: as it is written John 5:20. And withal he admonishes, that whatsoever goodness we require toward our salvation, it must be drawn out of the fullness of Christ: because God has thus determined, that he will no otherwise communicate or impart himself and his gifts unto men, but by his Son. It is then as much as if he should say, Christ is to us all things, and without him we have nothing. Whereof it follows, whosoever derogates ought from Christ or diminishes his power, or robs him of his offices, or to be short pilfer away a drop of his fullness, they do as much as in them lies, shake and hurtle down the eternal counsel of God.

Twenty And by him to reconcile all things unto himself. This also is an honourable eulogy or title of Christ, that we cannot otherwise be joined unto God but by him. First let us weigh, that our felicity or happiness is planted in this, that we cleave unto God: again, that nothing is more miserable than to be alienated or estranged from him. He pronounces then, that we are by Christ alone happy, because he is the hand that ties God and us together: again, that without him we are most miserable, because we are shut out from God. As for that which he attributes unto Christ, let us remember that it is proper unto him: so that no portion or piece of this praise must be ascribed over unto any other. Wherefore the Antithesis or contraries must be understood: if this be the prerogative of Christ, it may not appertain to others. For he manifestly disputes against those who devised Angels to be pacifiers or peacemakers, by which an entrance is made open unto God. By pacifying through the blood of his Cross. He speaks of the Father, for that he was made merciful and favorable to his creatures by the blood of Christ. And he calls it the blood of the Cross, because therefore the blood of Christ was the gauge and a price of our peacemaking with God, for that it was shed upon the Cross. For the Son of God must have been a purging or cleansing sacrifice, and pass under the guiltiness or danger of sin, that we might be the righteousness of God in him. The blood of the cross then, signifies the blood of the sacrifice, which was offered upon the cross to pacify the wrath of God. While he adds, By him, he meant not to speak of any new thing, but to express more certainly that which already he had said, and to imprint it as yet more deeply in our hearts: namely that Christ is so the only author of reconcilement, that he shuts out other means whatsoever. For no body else was crucified for us. Then is it he alone by whom and by whose grace we have God merciful unto us. As well which are upon. If it like you to understand reasonable creatures only, the same shall be men and Angels. Although it shall be now absurdity to extend it to all without exception. But lest I should be driven to reason the more Philosophically, it likes me that it be spoken of men and Angels, and touching these there is no great matter in it, to show and prove that they have need of a peacemaker with God, But as concerning the Angels, the question is not easy to be unfolded. For to what purpose is reconcilement, where there was no dissension or breach of love? Many being moved with this reason, have thus expounded this present place, The Angels were brought to agreement with men, and so the heavenly (creatures) were made friends with the earthy. But the words of Paul sound otherwise, (namely) that God has reconciled unto himself: that then is a forced solution. It remains therefore that we see what manner of reconcilement that of Angels and men is. I say that men were reconciled unto God, for that they were alienated from him before by sin, for that they were to feel him a Judge to their destruction, unless the grace of a Mediator had come in the whilst to pacify his wrath. It was then a kind of pacifying between God and men, for that by Christ enmity was abolished and done away, and so God of a Judge is become a Father. Between God and the Angels the reason is far contrary: for among them there was no defect, no sin, and therefore no separation. But yet for two causes the Angels also ought to be set at peace with God. For seeing they were creatures, they were not without danger of falling, except they had been made sure by the grace of Christ. This is of no small weight to continue in peace for ever with God, to have a fixed and sure estate in righteousness, that they need not any more fear falling or defeating. Moreover in this self same obedience which they perform to God, there is no such exquisite perfection, that they satisfy God in every behalf, and without pardon. And to this purpose without doubt belongs this sentence in the book of Job, He shall find iniquity in his Angels. For if it be expounded as spoken of the Devil, what great thing is it? But the Holy Ghost does there pronounce the greatest cleanness and purity to be foul and filthy, if it be measured according to the righteousness of God. We must then determine, that there is not so much righteousness in the Angels, as is sufficient to join them fully and perfectly with God, and therefore they have need of a pacifier, by whose grace they may perpetually cleave unto God. Well therefore does Paul, who denies the grace of Christ to have residence by abiding in men only, but makes the same common unto Angels also. Neither is there any wrong done to the Angels, when they are sent away to a Mediator, that by his benefit they may have perfect and firm peace with God. If any man under the pretence of the universal note (all) shall move any question touching the Devils, whether Christ be their peacemaker also, I answer that he is not neither the peacemaker of wicked men. Although I confess there is a difference, because unto wicked men is offered the benefit of redemption, and so is it not to the Devils. But this is nothing to Paul's words, which contain nothing else, but that it is Christ alone by whom all creatures, which have any joining at all to God, cleave unto him.

Twenty-one And you when sometime you were estranged, and enemies by cogitation in evil works. Twenty-two Now has he reconciled in the body of his flesh by death: that he might make you stand holy and unreproveable in his sight. Twenty-three If so be you abide grounded and firm in faith, and be not removed from the hope of the Gospel which you have heard: which is preached among all creatures which are under heaven: of which I Paul am made a Minister.

Twenty-one And you, when sometime. Now does he shape unto them a general doctrine by an Hypothesis, that they may perceive themselves guilty of the greater unthankfulness if they suffer themselves to be led over from Christ to new devices and inventions. And this order must diligently be marked: because the application (if I may so say) of peculiar or special doctrine, does more nearly touch the quick. Afterward he calls them back to experience, that they might acknowledge in themselves the benefit of the redemption whereof he makes mention, as if he should say, you your selves are a document or example of the grace which I preach to be exhibited and set forth unto men through Christ. For you were estranged, namely from God. You were enemies, now are you received into favor. And whence cometh that? Forsooth for that God being pacified and appeased by the death of Christ, is again friends with you. Although in this sentence is the changing of the person, for that which hitherto he has taught touching the Father, now he preaches of Christ. For so of necessity must it be expounded, because he says, in the body of his flesh. I interpret the word [Greek text] [which is translated cogitation] to be put to augment the matter, as if he should have said, that they were utterly and with all the whole sense of their mind estranged from God, lest any body should philosophically feign (this) estranging to be in some part, as the Popish divines restrain it to the inferior concupiscences. Nay rather, says Paul, because it made you hateful unto God, it occupied the whole mind. To be brief his mind was to point forth man, altogether as he is, utterly to disagree from God, and to be unto him an enemy. The old Interpreter has translated, [Greek text], sense, Erasmus has translated it mind, and I have used the word cogitation, for that which the Frenchmen call intent. For such is the force of the Greek word, and Paul's meaning does so require it. Furthermore that word enemies, whereas it has as well a passive as active signification, agrees with us exactly either way as long as we be without Christ. For both are we born the children of wrath, and all the cogitations of the flesh are hatred against God. In evil works He proves by the effects the inward hatred that lies hidden in the heart. For in that men contend to wipe themselves clean from all blame, so long till they be manifestly convinced; God even shows their impiety by their outward works: as more largely is treated Romans 1:19. Furthermore look what we hear in this place of the Colossians, belongs also unto us. For in nature we differ nothing. This only odds there is, that some are called straightway from their mothers womb, whose wickedness God prevents that they break not forth into manifest fruits: others after they have gone astray a good part of their life, are brought back again into the sheepfold. Yet we all have need of Christ to be a pacifier because we are the servants of sin: and whereas sin is, there is enmity between God and men.

22 In the body of his flesh.) A speech in kind strange and absurd: but the body of flesh, is as much (as if he had said) the human body which the Son of God hath common with us. His mind then was to declare that the Son of God hath put on the like nature that we have, that is to say, that he had taken on him a body that was base and lowly, earthy and endangered to many infirmities, that he might be our mediator. When he addeth by death, he calleth us back to the consideration of the sacrifice. For the Son of God must become man, and partaker of our flesh, that he might be our brother: by dying he must become a sacrifice, that he might pacify the Father unto us. That he might make you stand holy. The second principal part of our salvation, namely newness of life. For in these two members or pieces chiefly consisteth the whole power of redemption: namely in forgiveness of sins, and spiritual regeneration. Jeremiah 31.33. That which already he said, was a great matter, that righteousness was purchased unto us by the death of Christ, that sin being done away, we might be acceptable unto God. But now he teacheth that another thing cometh withal that is as notable, namely the giving of the Holy Ghost, whereby we are newly fashioned after the Image of God. And it is a place worth the marking, that free righteousness is not given unto us in Christ, unless we be born anew also by the Spirit into the obedience of righteousness: as he teacheth 1 Corinthians 1.30, that Christ is made unto us righteousness and sanctification. And we obtain righteousness by being freely accepted: but sanctification we obtain by the gift of the Holy Ghost, while we become new man. And of both these graces there is an inseparable knot. But let us note that this holiness is but begun in us only, and that it doth daily profit and go on: but that it shall not be perfect, until Christ shall appear to the building up of all things. For naughtily and frowardly did the Celestines and Pelagians in time past abuse this place, to exclude the grace of forgiveness of sins. For they did shine a perfection in this world, which might satisfy the judgment of God, so that mercy should be superfluous and more than needs. But Paul doth not here teach what is fulfilled in this World: but what the end of our vocation is, and what good things are brought unto us by Christ.

23 If you abide.) An exhortation to persevere, whereby he admonisheth that it shall be in vain whatsoever grace hitherto hath been bestowed upon them, except they abide in the sincerity of the Gospel. And so he signifieth that they are as yet but in their course, and have not yet attained to the mark or goal. For even then the stability and firmness of their faith was in hazard among them by means of the subtle dealings of the false Apostles. And lively and cunningly doth he paint forth unto them the certainty of faith, when he biddeth the Colossians to be grounded and firm in the same. For faith is not like supposing or thinking, which is shaken with diverse and sundry motions: but it hath a firm steadfastness and constancy, which resisteth and beateth back all the engines of the devils. And therefore all the popish divinity will never give no not so much as a small taste of true faith: which holdeth as a certain and approved rule, that we must always doubt as well of the present state of grace, as that we shall persevere to the end. Afterward also he noteth the relation which is between faith and the Gospel, where he saith that then the Colossians shall be firm in faith, if they be not made slip away from the hope of the Gospel: that is to say which shineth unto us by means of the Gospel. For where the Gospel is, there is hope of eternal salvation. But let us bear in mind that the sum of all is contained in Christ. Therefore in this place he commandeth to fly all doctrines which lead away from Christ, to the end that the minds of men may be occupied anywhere else. Which you have heard. Because the false Apostles also are accustomed proudly to boast the name of the Gospel, who rent and tear Christ in pieces: (and this is a cunning of Satan often used, falsely under the pretence of the Gospel to trouble the consciences, that the truth of the Gospel may be confused): therefore by name doth Paul avouch that this Gospel which the Colossians had heard, namely of Epaphras, is the natural, true, and undoubted Gospel, lest they should open their ears to contrary doctrines. He addeth moreover a confirmation, that it is the same that is preached over all the world. This is, I say, no vulgar or common confirmation, when they hear that they have the whole universal Church agreeing with them: and that they follow not any other kind of doctrine, than which the Apostles have in like manner taught, and is everywhere received. Ridiculous indeed is the boasting of the Papists, in that with this argument or reason they impugne our doctrine, because it is not allowed and ratified everywhere to be preached, (and) because we have few consenting to it. For if they would burst, they shall never take this from us, (namely) that we at this day deliver no other thing than that was preached aforetime by the Prophets and Apostles, and obediently received of the whole company of saints. Neither meant Paul that the Gospel should be approved by the consent of all times: so that if it were rejected or refused, the authority thereof should stagger or be ready to fall. But he rather respected or considered that commandment of Christ, Mark 16.15. Go ye, preach ye the Gospel to every creature, which dependeth of so many prophecies of the Prophets, which did denounce that the kingdom of Christ should be spread into all the world. What other thing then meant Paul by these words than that the Colossians were also watered with those living Waters, which springing from Jerusalem, should flow over all the World? We also, and that not in vain, nor without notable fruit and comfort, do boast that we have the self and same Gospel, which by the Edict and commandment of the Lord was preached amongst all peoples, which was received of all Churches, in the profession whereof have lived and died all Godly persons. Neither is the consent and agreement of the Church, which indeed is worthy so noble a Title, a vulgate and base help to defend us against so many assaults. And willingly do we subscribe unto Augustine, who with this argument principally doth confute the Donatists, for that they bring a Gospel unheard of and unknown unto all Churches, and truly it was deservingly: for if it be a true Gospel that is brought in place, and the same not approved nor ratified by any Church, it followeth that vain and false are so many promises, wherewith is foretold that the preaching of the Gospel should be carried into the whole world: and which affirm that the sons of God shall be gathered out of all peoples and countries, etc. But what do the Papists? They bidding the Prophets and Apostles farewell, and passing over the old Church, will have their defection or falling away from the Gospel be taken for the consent of the Catholic Church. What is like this? Therefore when we reason about the consent of the Church, let us return unto the Apostles and their preaching: as Paul here doth. But lest any take too straitly the universal note [all]; Paul meaneth no other thing than that the Gospel was preached here and there far and wide. Of which I am made. He speaketh also of his own person, which was very needful. For we must always take heed, that we do not rashly thrust in ourselves into the office of teaching. Therefore doth he testify that the office was enjoined him, that he might procure unto himself right and authority. And surely he doth so join his Apostleship with their faith that they cannot refuse his doctrine, but by forsaking the Gospel which they have embraced.

24 Now rejoice I in sufferings for you, and I fulfill those things that want in the afflictions of Christ in my flesh, for his body which is the Church. 25 Whereof I am made a Minister, according to the dispensation of God, which is given me toward you, to fulfill the word of God. 26 A mystery hidden from the beginning of times and generations, which now is revealed unto his Saints. 27 Unto whom God would make known what the riches of the glory of this mystery in the Gentiles is, which is, Christ in you, the hope of glory. 28 Whom we preach, warning every man, and teaching every man in all wisdom, that we may make stand every man perfect in Christ Jesus. 29 To which thing I also labour, striving according to his power, which worketh in me mightily.

24 Now rejoice.) Before he challenged authority unto himself by means of his calling: but now he uses prevention, lest the bands and persecutions which he sustained for the Gospel, should diminish anything of the honor of his Apostleship. For Satan even abuses these occasions also, to make the servants of God less set by. Besides that he emboldens them by his example, that they should not be afraid of persecutions: and he commends and sets out his zeal, that he may be of the more authority. Moreover he does with no base token make known his love toward them, while he affirms that he willingly abides for their sakes the afflictions which he suffers. But some man will say, whereof arises this joy? Forsooth because he did see fruit coming thereof. As if he should say, The affliction for you is pleasant unto me: because I suffer it not in vain. As in the first Epistle to the Thessalonians, 3.6.7 he says he rejoices in all necessity and affliction, for their faith which he heard of, I fulfill those things that are wanting: I take the copulative to be put for the causal. For he yields a reason, why he is joyous while he suffers: namely because he is a partner therein with Christ, and nothing can be wished more blessed than this partnership. And he sets down a common consolation to all the godly, that in all sorrows and troubles, and specially if they abide any grief for the Gospel, they are partakers of the cross of Christ, that they may enjoy the fellowship of the blessed resurrection. Moreover he does affirm that so are fulfilled the things that are wanting in the afflictions of Christ. For as he speaks Romans 8.29. whom God has elected, those also has he predestined, that they might be made like fashioned to that Image of Christ: to the end he might be the first begotten among the brethren. Besides that we know that the unity of the head and members is so great, that the name, of Christ, does sometimes comprehend the whole body. As in the first Epistle to the Corinthians chapter 12. verse 12. for whereas he in that place had speech concerning the Church, in the end he concludes that the matter is in Christ as it is in a man's body. As therefore Christ has once suffered in his own person, so does he daily suffer in his members: and by this means are fulfilled the passions and sufferings, which the Father by his decree and purpose has allotted for his body [to suffer]. The second thinking hereof which ought to uphold and comfort our hearts in afflictions, [is] that it is so determined and appointed by the providence of God, that we bear a figure of Christ in bearing the cross and suffering affliction, and that the communicating, or partaking which we have with him, might stretch out itself to this point also. He adds also the third reason, namely that his sufferings are fruitful, and that not to a few only, but to the whole Church. Before he said he suffered for the Colossians. Now he avouches more, namely that the profit thereof reaches to the whole Church. Of which profit or fruit is said Philippians chapter 1.12. What is more clear than this exposition, what is less forced and more plain? That Paul therefore is joyous in persecution, because he considers as elsewhere he writes, that the mortification of Christ is to be carried about in our body, that his life may be made manifest in us. Also unto Timothy, If we suffer with him: we shall also reign with him: if we die with him, we shall also live with him: our end then shall be happy and glorious. Secondly, that condition of state is not to be refused which God has ordained to his Church that the members of Christ may have an agreeable likeness and proportion with their head. Thirdly, that afflictions are willingly to be suffered, as being profitable unto all the Godly, and which do further the salvation of the Church, by setting forth the doctrine of the Gospel. But all these things set at naught and not regarded, the Papists have coined a new device, whereby they might prove their indulgences and pardons. They call Indulgences the forgiveness of sins which we have by the merits of Martyrs. For whereas they deny the forgiveness of sins to be free, but feign them to be redeemed with satisfactory works: whereas (now) satisfactions be not so many as they should be, they call for help the blood of Martyrs, that it may avail in the sight of God to purge and cleanse with Christ's blood. And this mixture they call the Treasure of the Church: the Keys whereof afterward they commit to whom it pleases them. Neither are they ashamed to the maintenance of so cursed a blasphemy, to wrest this present place, as though Paul should here avouch his sufferings to be available to purge and wash away the sins of men. They urge the word, [〈 in non-Latin alphabet 〉], afflictions, as though Paul denied those things which Christ has suffered to be sufficient to the redemption of men. But there is no man that sees not, that Paul so speaks, because by the afflictions of the godly the body of the Church must be brought to her perfection, while the members are made like fashioned unto their head. And I should be afraid to be suspected to slander in rehearsing such monstrous matters, were it not that their own books be witnesses, that I charge them with nothing falsely. They urge this also, that Paul says he suffers for the Churches. It is a wonder, that none of the old Fathers once thought upon this sharp and subtle sense or exposition. For they all expound it as we do, That the saints suffer for the Church, because they confirm the faith of the Church. But the Papists gather thereof that the Saints are redeemers, because they shed their blood to wash away sins. But to the end the readers may thoroughly see their impudence and shamelessness: I grant that as well the martyrs suffered for the Church as Christ did, but after diverse ways: which I had rather express by Augustine's words than by mine own. For thus he writes in the 84. treatise upon John, Although brethren we die for the brethren: yet no blood of a Martyr is shed for the remission of sins: which Christ has done for us. Neither has he in this point set forth unto us, what we should follow, but for what we should rejoice. Also in the fourth Book to Bonifacius, As alone the Son of God was made the son of man that he might make us the sons of God: so also he alone took for us punishment without fault, that through him without desert we might obtain grace that was not our due. Unto which sayings, that of Leo the Bishop of Rome is like, that just have taken or received Crowns, but have not given any: and of the fortitude of the faithful are sprung examples of patience, and not gifts of righteousness. For why their deaths were singular, neither does any man pay another's debt with his end. That this sense is in Paul's words, is easily apparent by the text for he joins by and by after, that he suffers according to the dispensation committed unto him. And we know that the ministry not of redeeming, but of edifying the Church was committed unto him, and he does plainly by and by confess the same. And that is it also that that he writes to Timothy 2. Epistle and 2. Chapter verse 10, that he abides all things for the elect's sake, that they may obtain salvation which is in Christ Jesus. And 2. Corinthians 1.4. that he suffers all things willingly for their comfort and salvation. Let the godly readers then learn to hate and detest these profane sophisters, who to the end they may smooth on a color upon their feigned devices, do so notoriously corrupt the Scriptures and falsify them.

25 Whereof I am made a Minister. Lo, in what respect he suffers for the Church: namely because he is a minister, not to give the price of redemption (as Augustine skilfully and godlily does speak it) but to preach. Furthermore otherwise does he now call himself a Minister of the Church, than he does 1. Corinthians 2.4. call himself the Minister of God, and a little before [the minister] of the Gospel. For the Apostles serve God and Christ to promote the glory of them both: they serve the Church for the salvation thereof, and minister the Gospel itself. The reason of the Ministry therefore is diverse in those kinds of speakings: but the one of them cannot stand without the other. And he says, toward you; that they may know that the charge thereof belongs also unto him. To fulfill the word. He joins the end or final cause of his ministry: that the word of God might be effectual, which is done while it is obediently received. For this is the strength of the Gospel: that it may be the power of God into salvation to every one that believes, Romans 1.16. God therefore by his Apostles gives unto his word force and effect. For although the preaching itself, whatsoever the hap be, is the fulfilling of the word: yet the fruit at last does show, that the seed was not cast abroad in vain.

26 A mystery hidden. A commendation of the Gospel, that it is a wonderful secret of God. Not without cause does Paul so often extol the Gospel with as great praises as he may. For he saw it was to the Jews a stumbling block, to the Greeks foolishness 1 Corinthians 1.23. And we also at this day do see how greatly it is hated of hypocrites, how proudly it is despised of the world. Paul therefore to the end he may overthrow so wrongful and perverse judgments, does honorably extol the dignity of the Gospel, as often as occasion suffers him, and to that purpose he uses diverse arguments according to the circumstance of the place. Here he calls it an high or lofty secret which was unknown from times and generations: that is to say from the beginning of the world by so many circuits and turns of ages. And that he speaks of the Gospel appears. Romans 16.25. Ephesians 3.9. and such like places. But the reason why it is so called, is demanded. Some judge, because Paul touches by name the calling of the Gentiles, that this is the only reason why it is so called. For that the Lord, as it were unhoped for, has poured out his grace upon the Gentiles, whom he seemed to have deprived for ever of the fellowship and partaking of eternal life. But to him that looks closely upon all things, it shall appear that this is a third reason, and not the only reason: as touching this present place, and that other to the Romans, which I have cited. For the first reason is, that whereas God had governed his Church before the coming of Christ, under obscure and dark coverings, as well of words as of ceremonies, he suddenly shines out with great clearness by the doctrine of the Gospel. The second is, that whereas before, nothing was seen but outward figures, Christ was exhibited bringing with him the full truth, under which he was hidden. The third is that which I spoke of, that all the whole World which hitherto was estranged from God, should be called into the hope of salvation, and unto all should be offered like inheritance of eternal life. The attentive consideration of these things shall constrain us to honor and reverence this mystery which Paul preaches: although it be contemptuously regarded of the world, or else laughed at. Which now is revealed. Lest that any man should draw this word Mystery, to any other meaning, as though he spoke as yet of a thing hidden in a corner, or unknown, he now at last adds that it was published, to the end it should be known to men. That therefore which by the nature thereof was a secret, was by the will of God made open and manifest. Wherefore there is no cause that the obscurity or darkness thereof should frighten us, seeing God has revealed it. He adds, to the Saints, because the arm of Lord is not revealed unto all, that they may understand his counsel.

27 Unto whom God would. Here he bridleth the boldness of men, that they suffer not themselves to be more wise or else to search after more than they ought: but that they learn to be content with this one thing, namely so it pleased God. For the will of God ought to be enough, and enough unto us a cause sufficient. Yet this is principally spoken to commend the grace of God: because Paul meaneth, that men in no wise did minister cause unto God that they should be partakers of this secret, while he teacheth that of his own accord he was moved hereunto, and because he would. For it is a common thing in Paul, to set the good pleasure of God opposite and against all the merits and outward causes of men. What the riches are. We must always mark how highly he speaketh about extolling the dignity of the Gospel. For he knew the unthankfulness of men to be such, that they would for all this securely contemn, or at the least set little by, this inestimable treasure and far passing grace of God. And therefore not being content with the word Mystery, he addeth glory, and the same not small or common. For what was more wonderful, than that the Gentiles, who so many years were drowned in death, that they might seem almost past hope, suddenly should be reckoned among the children of God, and receive the inheritance of salvation? Which is Christ in you, That which in generality he had said of the Gentiles, he now applieth even to the Colossians, that they may in themselves acknowledge more effectually, and embrace with the great reverence the grace of God. He saith then, Which is Christ; whereby he meaneth that all that secret is contained in Christ: and that all the riches of the heavenly wisdom are obtained when we have Christ: as more plainly he will a while after affirm. He addeth, In you: because now they possess Christ, from whom of late they were so estranged as nothing could be more. Lastly he calleth Christ the hope of glory: that they may know that they want nothing to full and perfect blessedness after that they have obtained Christ. And this is a wonderful work of God, that in earthen and frail vessels, should abide the hope of heavenly glory.

28 Whom we preach.) In this place doth he set over and apply to his preaching, whatsoever afore he hath uttered touching the wonderful and honorable secret of God: and so he expoundeth that which already he had touched as concerning the dispensation committed unto him. For this is his purpose that he may set forth and garnish his Apostleship, and that he may procure authority to his doctrine. For after that he had highly extolled the Gospel, now he addeth, that that which he preacheth is a divine secret. But not without cause did he of late put in, that Christ is the sum of that secret: to the end they may know that nothing can be more fully and perfectly taught than Christ. The words which follow, have also great weight. He maketh himself a teacher of all men: whereby he meaneth that none excel so highly in wisdom, that they ought to exempt themselves from taking him to be their master: as if he should say, The Lord hath appointed me in a high place a public Preacher of his secret, that all the world without exception might learn of me.

In all wisdom, is as much as if he should uphold his doctrine to be such, as might bring a man to firm and perfect wisdom, and such as should want nothing. And that is it which by and by he addeth, whosoever they be that show themselves true disciples, they shall be made perfect. Look the 2nd chapter to the Corinthians 1st Epistle. And what can we require that is better than this, that he yieldeth unto us very high perfection. He repeateth, In Christ, again, that they should have no will to know anything saving Christ alone. Out of this place also may we gather a definition of true wisdom: namely as by which we are made to stand perfect in the sight of God: and that in Christ, and not elsewhere.

27 To which thing.) With two sentences he augmenteth the glory of his Apostleship, and his doctrine. First he maketh mention of his earnest mind: which is a token of difficulty. For such things for the most part are most excellent which are most hard and uneasy [to be achieved]. The other is more firm, namely in that he reckoneth the power of God, to shine forth in his ministry. But he speaketh not of the success of his preaching only, (although therein also appeareth the blessing of God) but also of the efficacy of the Holy Ghost, in which God did show himself evidently. For justly doth he ascribe his endeavors and labors, when as he surmounted the measure [or ability] of man, unto the power of God, which he affirmeth to be seen to work mightily in this behalf.

Finis.

A Commentary of Master John Calvin upon the Epistle of Paul to the Colossians, translated into English by R. V.

1 Paul an Apostle of Jesus Christ by the will of God, and Timothy a brother. 2 To the Saints who are at Colossae, and to the faithful brothers in Christ: grace to you and peace from God our Father and the Lord Jesus Christ. 3 We give thanks to God and the Father of our Lord Jesus Christ, always praying for you. 4 Having heard of your faith in Christ Jesus and your love toward all the Saints. 5 For the hope laid up for you in heaven, of which you heard before in the word of truth, that is, the Gospel. 6 Which has come to you just as it is also bearing fruit and growing in the whole world, as it has also in you since the day you heard it and knew the grace of God in truth. 7 Just as you learned from Epaphras our beloved fellow servant, who is a faithful minister of Christ on your behalf. 8 He has also told us about your love in the Spirit.

Paul an Apostle.) The purpose of these opening greetings has already been explained many times. Because the Colossians had never met Paul, his name alone was not enough to establish his authority among them. So at the start he tells them he was appointed an Apostle of Christ by the will of God. This meant he was not overstepping by writing to people he did not know personally, since he was carrying out a commission given to him by God. He was not appointed to one church only — his apostleship extended to all. The title 'Saints,' which he gives them, is the more honorable designation, but by calling them 'faithful brothers,' he draws them to him more gently. For the rest, see the earlier Epistles.

3 We give thanks.) He commends the faith and love of the Colossians, both to encourage them to press forward and to be steadfast. By showing that he holds this good opinion of them, he also wins their hearts and makes them more open and ready to receive his teaching. Note always that instead of simply expressing joy, he gives thanks. This teaches us that in all joy we should immediately remember God's goodness, since every happy and blessed thing that comes to us is His gift. Furthermore, his example reminds us that we should give thanks not only for what the Lord gives us, but also for what He gives to others. So what does he thank God for? For the faith and love of the Colossians. He thus acknowledges that both are gifts from God — otherwise his thanksgiving would be empty. And what do we have that does not come from His generosity? If even the smallest things we possess come from Him, how much more must we say the same of these two gifts, which hold the sum of all our excellence? To God and the Father: take this to mean, to God who is the Father of Christ. We are not permitted to acknowledge any other God than the One who has revealed Himself to us in His Son. This is the way that alone opens the door to the true God. He is our Father because He has embraced us in His only begotten Son and, through Him, has shown us His fatherly love. Always for you: some read this as, 'We give thanks to God always for you,' meaning continually; others read it with what follows, 'praying for you always.' It may also mean: 'As often as we pray for you, we give thanks to God.' But the simpler and more natural reading is: 'We give thanks to God and also pray.' This shows that the condition of the faithful in this world is never so complete that there is not always something more needed. Even someone who has made an excellent beginning may fall a hundred times in a single day, and we must keep pressing forward as long as we are on our journey. So we must hold both things together: rejoicing over the grace already received and thanking God for it, while also asking Him for perseverance and growth.

4 Having heard of your faith.) The fact that the Colossians excelled in faith and love stirred in Paul both affection toward them and concern for their well-being. The excellent gifts of God ought to have exactly this effect on us — wherever they appear, they should move us to love them. He calls it faith in Christ so we will always remember that Christ is the proper target at which faith aims. He mentions love toward the Saints not to exclude others, but because the closer someone is bound to us in God, the more warmly we should embrace them with a special love. True love therefore extends to all people universally, since all share our common humanity and are made in the image of God. But when it comes to degrees of love, it begins with those who belong to the household of faith.

5 For the hope laid up for you in the heavens.) Hope for eternal life is never idle in us — it always produces love. The person who is truly convinced that the treasure of life is stored up for him in heaven will naturally set aside the world and long for what is above. Meditating on the heavenly life shapes our affections both to serve God and to pursue love. The scholastic theologians misuse this passage to exalt the merits of works, as though the hope of salvation depended on works. But their argument falls apart. It does not follow that hope is therefore grounded on works simply because it stirs us to live well. Nothing is more effective at motivating us to live well than the free goodness of God, which puts all confidence in works to shame. There is a figure of speech in the word 'hope' here — it is used to refer to the thing hoped for. The hope we hold in our hearts is the glory we hope for in heaven. When Paul says our hope is 'laid up in heaven,' he means the faithful should be as certain of the promise of eternal happiness as if they already had a treasure stored in a safe and secure place. Of which you have heard before: because eternal salvation surpasses the capacity of our understanding, he adds that the certainty of it came to the Colossians through the Gospel. He also signals that he will bring them nothing new — his aim is simply to confirm them in the doctrine they have already received. Erasmus translated this phrase as 'the true word of the Gospel.' I am well aware that, following Hebrew usage, Paul often uses a genitive phrase in place of an adjective. But here Paul's words carry a stronger emphasis. He calls the Gospel 'the word of truth' as its highest title, so that they may hold all the more firmly to the revelation they received from it. The word 'Gospel' is joined here in apposition.

6 As also in the whole world it bears fruit.) It gives both confirmation and comfort to the godly when they see the effect of the Gospel spreading far and wide in gathering people to Christ. Faith does not depend on the Gospel's success, so that we would only believe because many others believe. Even if the whole world were to collapse, even if heaven itself were to fall, the conscience of a godly person ought not to waver — because God, in whom the conscience is grounded, remains true. But this does not prevent our faith from being strengthened whenever it sees the power of God. The greater the number of people won to Christ, the more mightily God displays that power. Add to this that in the multitude of believers at that time people could see the fulfillment of so many prophecies that stretch the kingdom of God from east to west. Is it a small or ordinary help to faith to see with one's own eyes the fulfillment of what the prophets long foretold — that Christ's kingdom would extend throughout all nations? Every faithful person knows this by experience. Paul therefore uses this point to encourage the Colossians further: seeing the fruit and growth of the Gospel in every place, they should embrace it with all the more joyful zeal. The word I have translated 'is increased' is not found in some manuscripts, but because it seemed fitting to the text I did not leave it out. The ancient commentators show that this reading was more widely used. From the day that you heard and knew the grace: this is praise for their readiness in immediately embracing sound doctrine, and praise for their steadfastness in continuing in it. Faith in the Gospel is rightly called the knowledge of the grace of God, because no one has ever truly tasted the Gospel without knowing himself to be reconciled to God and grasping the salvation offered in Christ. In the truth means truly and sincerely. Just as Paul earlier testified that the Gospel is undoubted truth, he now adds that it was delivered to them purely — and by Epaphras. Since everyone claims the Gospel but many are unfaithful workers whose ignorance, ambition, or greed corrupts its purity, it is vital to distinguish between faithful ministers and those who are corrupt. Holding the name 'Gospel' is not enough — we must know that this is the true Gospel, the one preached by Paul and Epaphras. Paul therefore endorses the teaching of Epaphras so he can hold the Colossians in it and draw them back from those who were trying to introduce foreign doctrines. He also honors Epaphras with a notable title so that Epaphras will carry greater authority. Finally, Paul endears Epaphras to the Colossians by saying that Epaphras had reported to him their love. Paul makes it a point wherever he goes to commend those he knows to be faithfully serving Christ, so that they may be warmly received by the congregations. The ministers of Satan, by contrast, are wholly occupied in alienating by their harmful words the hearts of the simple from their faithful pastors. Love in the Spirit: I take this to mean spiritual love, as Chrysostom does — though I do not agree with Chrysostom on what came before. Spiritual love is love that has no regard for the world but is devoted to the direction and purposes of godliness, with its root within. Fleshly friendship, by contrast, depends on outward circumstances.

9 We therefore also, since the day we heard of it, have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding. 10 So that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and growing in the knowledge of God. 11 Strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience, joyously.

9 We therefore also.) Just as Paul earlier expressed his love for them through his thankfulness, he now does the same through his earnest prayer for them. The more clearly God's grace appears in someone, the more we should embrace them warmly and care for their salvation. What does he pray for? That they may know God more fully. By this he signals that something is still lacking in them, opening the way for him to instruct them and drawing them to hear his fuller teaching. Those who think they already know everything worth knowing despise and dismiss whatever else is brought to them. Paul therefore removes that assumption from the Colossians, so that it does not hinder them from pressing forward and being perfected in what God began in them. What kind of knowledge does he pray for? The knowledge of the will of God. With this he overthrows all human inventions and speculations that run contrary to God's Word. God's will is not to be sought anywhere but in His Word. He adds 'in all wisdom,' making clear that the will of God is the only rule for being truly wise. The person who sincerely desires to know only what God has been pleased to reveal is the one who knows what it means to be rightly wise. To seek beyond that is simply to be foolish — unsatisfied with what is sufficient. The word I have translated 'prudence' refers to the discernment and judgment that springs from understanding. Paul calls both of them spiritual, because we attain them only through the leading of the Spirit. The natural person does not accept what comes from the Spirit of God (1 Corinthians 2:14). As long as people are guided by their own fleshly instincts, they have a wisdom of their own — but it is mere vanity, however much they flatter themselves with it. We can see what passes for theology in the papacy, what the books of the philosophers contain, and what kind of wisdom godless people prize. But let us remember: the only wisdom Paul commends and sets forth is wisdom bounded by the will of God.

10 That you walk worthily in God. First he teaches what the goal of spiritual understanding is and what growth in God's school should look like — namely, that we live in a way worthy of God, so that it is evident in our lives that we have not been taught by God in vain. Anyone who does not aim at this target may labor and work hard, but will only wander down side paths and waste the effort. He also makes clear what walking worthy of God chiefly requires: that we direct the whole course of our life after the will of God, setting aside our own reasoning and putting all the desires of the flesh behind us. He confirms this again when he adds 'in all obedience,' or as it is commonly put, 'in pleasing Him.' Therefore, when asked what a life worthy of God looks like, Paul's definition must always be our guide: it is a life that, setting aside the rules and judgments of men and the dispositions of the flesh, is ordered by obedience to God alone. From that obedience come good works, which are the fruit God requires of us. Increasing in the knowledge of God: he repeats again that they have not yet come so far that they do not need further growth. With this reminder he prepares them and, as it were, leads them by the hand toward a desire to press forward, showing themselves ready to hear and willing to be taught. And what is said here to the Colossians applies to all the faithful: we must always grow in the teaching of godliness, right up to our dying day.

11 Strengthened with all strength. Just as he earlier prayed for sound understanding and its right use, he now also prays for courage and steadfastness. By this he reminds them of their weakness, since he says they cannot be strong except through the Lord's help. He goes even further: to make this grace all the more striking, he adds 'according to His glorious power,' as if to say — so far is any person from being able to stand by his own strength that the power of God must wonderfully show itself by helping our weakness. He then explains how the strength of the faithful is to be shown: in all patience and steadfastness. They are continually exercised under the cross in this world, a thousand temptations press in daily to crush them, and they see none of the things God has promised. They must therefore arm themselves with extraordinary patience. This is the fulfillment of the saying in Isaiah 30:15: 'Your strength shall be in hope and silence.' It is better to connect 'with joy' to this sentence. Though the opposite reading is more common in the Latin versions, the Greek manuscripts support this reading, and rightly so — patience is not sustained without joy, and no one stands with a strong heart who does not find joyful contentment in his own condition.

12 Giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light. 13 He has delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son. 14 In whom we have redemption, the forgiveness of sins. 15 He is the image of the invisible God, the firstborn of all creation. 16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. 17 All things have been created through Him and for Him, and He is before all things, and in Him all things hold together.

12 Giving thanks.) He returns to giving thanks so that, in doing so, he can describe the blessings the Colossians have received through Christ, and from there move into a full description of Christ Himself. This was the only remedy for the Colossians against all the deceit of the false apostles — to understand fully what Christ is. Why are we tossed about by so many kinds of teaching? Simply because we do not know the power of Christ. Christ alone causes everything else to vanish. Therefore, nothing occupies Satan more than casting a fog over Christ, because he knows that once Christ is obscured, the door is open to every lie. The one and only way to retain and restore pure doctrine is to set Christ before our eyes as He truly is, with all His goodness and grace, so that His power is truly felt and known. I do not speak here of the bare name. The papists commonly confess with us that there is one Christ — but how great is the difference between us? They confess Christ to be the Son of God, yet by distributing His power to others and dividing it in every direction, they leave Him almost naked and empty. At the very least they rob Him of a great part of His glory, so that while He is called the Son of God, He is not what the Father would have Him be toward us. If the papists would receive with their hearts the things contained in this chapter, we and they would at once be united. But the whole papacy would fall, since it cannot stand where Christ is truly known. Anyone who carefully examines the content of this first chapter will surely acknowledge this. Nothing else is dealt with here but this: that we should know Christ to be the beginning, the middle, and the end — that all things are to be sought from Him, and that apart from Him nothing is or can be found. Readers must therefore carefully and closely observe with what colors Paul portrays Christ for us. Who has made us fit: he is still speaking of the Father, since the Father is the beginning and efficient cause of our salvation. The name 'God' expresses His majesty, while the name 'Father' expresses His kindness and goodwill. We should see both in God: His majesty to produce reverence and awe in us, and His fatherly love to produce confidence and boldness in us. Paul has joined these two together not without purpose — as certain very old Greek manuscripts confirm the reading the translator used. Though there would be nothing wrong with reading 'Father' alone. Just as His incomparable grace must be expressed under the name 'Father,' it is also necessary that the name 'God' should lead us into wonder and reverent amazement at such great goodness — that He who is God has humbled Himself so far. What does Paul thank God for? That He has made Paul and others fit to share in the inheritance of the saints. We are born as children of wrath, exiles banished from the kingdom of God — only God's adoption makes us fit. Adoption rests on free election, and the Spirit of regeneration is the seal of that adoption. He adds 'in light' to create a contrast with the darkness of Satan's kingdom.

13 Who has taken us away. Here is the beginning of our salvation: God lifts us out of the deep pit of destruction in which we are drowning. Where His grace is absent, there is darkness, as we read in Isaiah 60:2: 'Darkness will cover the earth and deep darkness the peoples, but the Lord will rise upon you, and His glory will appear upon you.' First we ourselves are called darkness, then the whole world. And Satan is the prince of darkness, under whose tyranny we are held captive until we are set free by the hand of Christ. From this we understand that the whole world, with all its impressive wisdom and righteousness, is regarded by God as nothing but darkness — because there is no light outside the kingdom of Christ. Has transferred us into the kingdom: this is the beginning of our happiness, when we are transferred into the kingdom of Christ, passing from death into life. Paul also ascribes this to the grace of God, lest anyone think they could attain such a good thing by their own power. Just as our deliverance from the bondage of sin and death is God's work, so is our transfer into the kingdom of Christ. He calls Christ the Son of His love, or the beloved of God the Father, because He alone is the one in whom the Father delights (Matthew 17:5), and through whom all others are beloved. We must understand that we are not accepted by God except through Christ. Paul no doubt also intended to suggest the hostility and division between God and men that exists until the love shown in the Mediator shines out.

14 In whom, etc. He now proceeds in order to show that all the parts of salvation are found in Christ, and that He alone — as the beginning and end of all things — should stand above all creatures. First he says we have redemption in Him, and immediately interprets this as the forgiveness of sins. These two go together in apposition. When God forgives our sins, He delivers us from guilt and the danger of eternal death. This is our liberty, this is our triumph over death — that our sins are not charged against us. He says this redemption is purchased by the blood of Christ, for by the sacrifice of His death all the sins of the world are purged. We must remember then that this is the only price of reconciliation, and therefore everything the papists teach concerning satisfactions is blasphemy.

15 Which is the image, etc. He moves higher and speaks of the glory of Christ. He calls Him the image of the invisible God, meaning that Christ alone is the one through whom God — who is otherwise invisible — is made known to us. As John 1:18 says: 'No one has seen God at any time; the only begotten Son, who is in the bosom of the Father, He has explained Him.' I know how the ancient writers typically expound this passage. Engaged in controversy with the Arians, they pressed the equality of the Son with the Father, the co-essence and consubstantiality. Yet they said nothing about what is most important: how the Father reveals Himself in the Son to be known by us. Chrysostom took his whole stand on the word 'image,' arguing that a creature cannot be called the image of the Creator. But this is too weak an argument. In fact, Paul himself refutes it with the words: 'the man is the image and glory of God' (1 Corinthians 11:7). To stand on firm ground, we must note that the word 'image' does not refer to essence but has reference to us. Christ is the image of God because through Him God is in some manner made visible to us — though from that we also rightly conclude the co-essence and consubstantiality. Christ could not truly represent God unless He were the essential Word of God. Paul is not speaking here of things that, in some shared manner, also belong to creatures, but of the perfect wisdom, goodness, righteousness, and power of God — things no creature has the capacity to represent. This word will be a powerful weapon against the Arians, but we must begin from the relational point I mentioned, and not stop at essence alone. The sum is this: God in Himself — that is, in His bare majesty — is invisible, not only to bodily eyes but even to human minds. He has revealed Himself to us in Christ alone, so that we behold Him as in a mirror. In Christ He displays His righteousness, goodness, wisdom, strength, and power — in short, His whole self. We must therefore seek it nowhere else, for whatever presents itself under the name of God apart from Christ is an idol. The firstborn of all creation: the reason He is called this follows immediately — 'because in Him all things are created' — just as in verse 18 He is called the firstborn of the dead because we all rise again through Him. He is firstborn not only because He came before all creatures in time, but because He was begotten of the Father for the purpose of bringing them all into being, and is the foundation and ground of all. The Arians foolishly argued from this that He was therefore a creature. But Paul is not speaking here of what Christ is in Himself, but of what He accomplishes in and for others.

16 Visible and invisible. The earlier division between heavenly and earthly things includes both categories. But because Paul wanted to establish this point particularly about angels, he now mentions invisible things — not only the heavenly creatures visible to the eye, but also those that are spirits, are created by the Son of God. What follows immediately — 'Whether thrones, etc.' — means, by whatever name they may be called. Some understand 'thrones' to refer to angels, but I think the word refers rather to the heavenly palace of God's majesty — not the kind our minds could comprehend, but the kind befitting God Himself. We see the sun and moon and the whole expanse of the sky, but the glory of God's kingdom is hidden from our senses and understanding because it is spiritual and above the heavens. In short, by 'thrones' we should understand that seat of blessed immortality, which is beyond all change and alteration. By the other names Paul doubtless means the angels. He calls them powers, principalities, dominions, or lordships — not because they exercise any authority of their own or possess strength that properly belongs to them, but because they are servants who carry out God's power and dominion. It is common in Scripture that as far as God extends and exercises His strength through His creatures, He also applies His names to them. So He alone is Lord and Father, yet those to whom He grants this honor are also called fathers and lords. That is why both angels and judges are called gods. So in this passage angels are given impressive titles that express not what they are by themselves, or apart from God, but what God accomplishes through them and what functions He has entrusted to them. These things must be understood in a way that takes nothing away from the glory of the one God. He does not share His power with the angels in a way that diminishes Himself. He does not work through them in a way that gives up His own power. He does not allow His glory to shine in them in a way that it is obscured in Himself. Paul deliberately exalts the dignity of the angels in such honorable terms to prevent anyone from thinking that their greatness would hinder Christ's exaltation above them. He uses these titles by way of concession, as if to say: all their excellence takes nothing from Christ, however splendid their titles may be. Those who philosophically pick apart these words to extract a hierarchy of angelic orders may enjoy that exercise, but they stray far from Paul's meaning.

17 All things are created by Him and for Him.) By four arguments Paul makes the angels subject to Christ, so that they cannot diminish His glory. First, they were created by Him. Second, their creation must be referred to Him as its proper end. Third, He existed before they were created. Fourth, He sustains them by His power and preserves them in their state. And he affirms this not of angels alone, but of the whole world as well. So he places the Son of God in the highest seat of honor, ruling over both angels and men, and bringing all creatures in heaven and earth into proper order under Him.

18 And He is the head of the body, the church; He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. 19 For it was the Father's good pleasure for all the fullness to dwell in Him. 20 And through Him to reconcile all things to Himself, having made peace through the blood of His cross — through Him, whether things on earth or things in heaven.

18 The head of the body. After speaking generally about the excellence of Christ and His supreme authority over all creatures, Paul now returns to what specifically belongs to the church. Some scholars read many layers of meaning into the word 'head.' And indeed, a little later Paul will use the same metaphor in a different sense — that as the head in the human body serves as the root from which vital power flows to all the members, so the life of the church comes from Christ. But in this passage, I believe Paul is speaking chiefly of governance. He teaches that Christ alone has authority to govern the church, that the faithful must look to Him alone, and that the unity of the body depends on Him. The papists, seeking to justify the tyranny of their idol, claim the church is headless unless the Pope holds authority over it. But Paul does not grant this honor even to the angels — and yet he does not leave the church without a head, because Christ, who claims this title for Himself, truly and effectively exercises it. I am well aware of their evasion — that the Pope is the ministerial head. But 'head' is too great and noble a title to be applied to any mortal man under any pretense, especially without Christ's command. Gregory himself was more modest, writing that Peter was indeed a principal member of the church, but that he and the rest of the apostles were members under our one head (Book 4, Epistle 92). He is the beginning: since this Greek word sometimes means the goal to which all things are referred, we might take Christ to be the end in that sense — but I prefer to expound Paul's words by connecting 'the beginning' to 'the firstborn of the dead.' In the resurrection He is the renewal and rebuilding of all things — the beginning of the second and new creation, because the first was utterly ruined by the fall of the first man. Because Christ in rising again inaugurated the kingdom of God, He is rightly called the beginning. We truly begin to stand before God only when we are renewed as new creatures. Firstborn of the dead: He is called this not only because He was the first to rise, but because He also restored others to life. As 1 Corinthians 15:20 calls Him the firstfruits of those who rise. That He may have first place in everything: from this Paul concludes that the primacy in all things belongs rightly to Him. If He is the origin and restorer of all things, it is clear that this honor is His by right. The phrase 'in all things' could be taken either as 'over all creatures' or 'in every respect.' But this matters little, since all things are simply brought under His dominion.

19 Because it pleased Him. To strengthen what he has said about Christ, Paul now adds that it was established by God's providence. If we are to reverently honor this mystery, we must trace it back to that source. He says this was brought about by God's counsel: that all fullness would dwell in Christ. By fullness he means the fullness of righteousness, wisdom, power, and all goodness. Whatever God has, He has bestowed upon His Son, that He might be glorified in Him, as is written in John 5:20. He also reminds us that whatever goodness we need for salvation must be drawn from the fullness of Christ — because God has determined that He will share Himself and His gifts with people only through His Son. It is as if he said: Christ is everything to us, and without Him we have nothing. From this it follows that anyone who diminishes Christ or robs Him of His offices, or steals even a drop of His fullness, is effectively attacking and overturning the eternal counsel of God.

20 And by Him to reconcile all things to Himself. This is also an honorable title of Christ: we cannot be united with God except through Him. First let us consider that our happiness consists in clinging to God, and that nothing is more miserable than to be estranged from Him. Paul declares that we are happy through Christ alone, because He is the bond that joins God and us together. Apart from Him we are completely miserable, shut out from God. This reconciliation belongs to Christ alone — no part of this honor may be assigned to anyone else. We must understand the contrast Paul is making: if this is Christ's prerogative, it cannot belong to others. He is plainly arguing against those who devised angels as peacemakers through whom people could gain access to God. By the blood of His cross: he is speaking of the Father being made merciful and favorable to His creatures through the blood of Christ. He calls it the blood of the cross because Christ's blood was the payment and price of our peace with God, shed upon the cross. The Son of God had to be a purifying sacrifice and bear the guilt of sin so that we might become the righteousness of God in Him. The blood of the cross therefore means the blood of the sacrifice offered on the cross to satisfy the wrath of God. When Paul adds 'through Him,' he is not saying something new but reinforcing what he has already said, pressing it more deeply into our hearts: Christ is so completely the only author of reconciliation that He excludes every other means. No one else was crucified for us. He alone is the one through whose grace God is merciful to us. Whether things on earth or in heaven: if you take this as referring only to rational creatures, those would be men and angels. Though extending it to all without exception would also not be absurd. Rather than argue too philosophically, I prefer to understand this as referring to men and angels. Regarding men, it is not difficult to show they need a peacemaker with God. Regarding the angels, the question is not easy to resolve. For what purpose is reconciliation where there was no breach of love? Many scholars, pressed by this question, have explained this passage to mean that the angels were brought into harmony with men — that heavenly creatures were made friends with earthly ones. But Paul's words clearly say 'God reconciled all things to Himself,' so that is a forced reading. We must therefore consider what kind of reconciliation the angels have with God. For men, reconciliation means being restored to God after having been alienated by sin and facing Him as a condemning judge — but the Mediator's grace came in to satisfy His wrath, and God who was Judge became Father. For the angels, the situation is quite different: there was no failing among them, no sin, and therefore no separation. Yet there are two reasons why even the angels needed to be reconciled to God. First, as creatures they were not without danger of falling unless they were confirmed by the grace of Christ. To be established forever in peace with God — to have a fixed and secure footing in righteousness so as to have no fear of falling — is no small thing. Second, even the obedience the angels render to God is not so absolutely perfect that it satisfies God in every respect without any pardon. This is doubtless the point of the saying in Job: 'He finds iniquity in His angels.' If this is read as referring only to the devil, it would say nothing remarkable. But the Holy Spirit there declares that even the highest purity and cleanness is corrupt and filthy when measured against the righteousness of God. We must therefore conclude that there is not enough righteousness in the angels to bind them fully and perfectly to God, and so they too need a Mediator through whose grace they may forever cleave to God. Paul is therefore right to say that the grace of Christ does not reside in men only but is extended to the angels as well. No wrong is done to the angels by being directed to the Mediator, so that through His grace they may have perfect and firm peace with God. If anyone, pointing to the word 'all,' raises the question of whether Christ is also the peacemaker of devils, I answer that He is not the peacemaker of wicked men either. I admit there is a difference, since the benefit of redemption is offered to wicked men but not to devils. But this has nothing to do with Paul's words, which simply say that Christ alone is the one through whom all creatures that have any connection to God are joined to Him.

21 And you, who once were alienated and hostile in mind, engaged in evil deeds. 22 Yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach. 23 If indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the Gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.

21 And you, when sometime. Now Paul applies the general doctrine to them personally, so they may see how much more guilty of ingratitude they would be if they allowed themselves to be led away from Christ to new inventions. This step must be carefully noted: applying doctrine to particular people touches them more closely. He then calls them back to their own experience, so they may recognize the benefit of the redemption he has described in their own lives. As if he said: you yourselves are an example of the grace I preach as given to men through Christ. You were estranged — from God. You were enemies — now you have been received into favor. How did this happen? Because God, appeased by the death of Christ, is reconciled to you. There is a shift in person here: what he has been teaching about the Father, he now applies to Christ, since he says 'in the body of His flesh.' I take the Greek word translated 'cogitation' or 'mind' as an intensifier, as if Paul said they were estranged from God with their whole mind and every intention — not partially, as the papist theologians limit it to the lower desires. No, says Paul, this estrangement occupied the entire mind and made people hateful to God. His point is to portray man as he is in totality: completely at odds with God and an enemy to Him. Furthermore, the word 'enemies' has both active and passive meanings, and both apply to us apart from Christ. We are born children of wrath, and all the thoughts of the flesh are hostility against God. In evil works: he proves by outward actions the inner hatred hidden in the heart. While men try to clear themselves of blame until they are openly convicted, God reveals their godlessness through their outward deeds, as is treated more fully in Romans 1:19. And what is said here of the Colossians applies to us all, since we differ nothing by nature. The only difference is that some are called from their mother's womb, with God preventing their wickedness from breaking out into open sin, while others are brought back to the fold after wandering much of their lives. Yet we all need Christ as our peacemaker, because we are servants of sin — and where sin is, there is enmity between God and men.

22 In the body of His flesh. This is an unusual expression, but 'the body of flesh' means simply the human body that the Son of God shares in common with us. Paul's point is that the Son of God took on the same nature as we have — a body that was humble, lowly, earthly, and exposed to many hardships — so that He might be our Mediator. When he adds 'by death,' he calls us back to consider the sacrifice. The Son of God had to become man and take on our flesh to be our brother, and by dying He had to become a sacrifice to reconcile the Father to us. That He might make you stand holy: this is the second essential part of our salvation, the renewal of life. In these two things the whole power of redemption chiefly consists: forgiveness of sins, and spiritual regeneration (Jeremiah 31:33). What he said earlier was already great — that righteousness was purchased for us by the death of Christ, so that sin being removed, we might be acceptable to God. But now he teaches that something equally remarkable comes with it: the giving of the Holy Spirit, by whom we are remade after the image of God. It is a passage worth noting that free righteousness is not given to us in Christ without our also being born again by the Spirit into the obedience of righteousness. As he teaches in 1 Corinthians 1:30, Christ is made for us both righteousness and sanctification. We obtain righteousness by being freely accepted; we obtain sanctification by the gift of the Holy Spirit, as we become new people. These two graces are inseparably bound together. Yet we must note that this holiness is only begun in us and grows daily, and will not be made perfect until Christ appears to restore all things. The Celestines and Pelagians in former times wickedly abused this passage to exclude the grace of the forgiveness of sins, claiming a perfection in this world that could satisfy God's judgment and make mercy unnecessary. But Paul is not describing what is completed in this world; he is describing the goal of our calling and the blessings brought to us by Christ.

23 If you abide. This is a call to persevere, warning them that all the grace poured out on them will be for nothing unless they hold fast to the purity of the Gospel. He signals that they are still running the race and have not yet reached the finish line. Their faith was already in danger at that time because of the subtle scheming of the false apostles. He vividly pictures the certainty of faith when he urges the Colossians to be 'grounded and firm.' Faith is not like mere opinion, which shifts with every new argument. Faith has a firm steadfastness and constancy that resists and repels all the devil's attacks. That is why all the popish teaching will never give even a small taste of true faith, since it holds as a firm rule that one must always doubt both one's present state of grace and one's perseverance to the end. He then notes the connection between faith and the Gospel, saying the Colossians will be firm in faith only if they are not moved away from the hope the Gospel brings. Where the Gospel is, there is hope of eternal salvation. But we must remember that the sum of everything is contained in Christ. Paul therefore commands them to flee all doctrines that draw them away from Christ, so that the mind might not be occupied with anything else. Which you have heard: because false apostles also commonly boast the name of the Gospel while tearing Christ to pieces — and this is a trick Satan often uses, pretending to preach the Gospel while troubling consciences and obscuring the truth — Paul by name declares that the Gospel the Colossians heard from Epaphras is the genuine, true, and certain Gospel. He does not want them opening their ears to any competing doctrine. He also adds the confirmation that this is the same Gospel preached throughout the whole world. This is no minor confirmation: to hear that the whole universal church agrees with them, and that they follow no different doctrine than what the apostles taught and what is received everywhere. The boasting of the papists is laughable, when they attack our doctrine on the grounds that it is not authorized to be preached everywhere and has few adherents. Whatever they may say, they will never take from us the fact that we today deliver nothing other than what was proclaimed by the Prophets and Apostles and obediently received by all the company of saints. Paul did not mean that the Gospel requires the consent of all ages for its authority to stand. Rather, he had in mind the command of Christ in Mark 16:15: 'Go, preach the Gospel to every creature' — a command rooted in so many prophetic promises that the kingdom of Christ would spread throughout the whole world. What else did Paul mean by his words than that the Colossians had also been watered by those living waters that, springing from Jerusalem, flow over all the world? We too, rightly and with great fruit and comfort, boast that we hold the same Gospel that was preached by the Lord's command among all peoples, received by all churches, and professed by all godly people throughout the ages. The agreement of the church — truly worthy of that noble title — is no trivial weapon to defend us against so many attacks. We gladly agree with Augustine, who used this argument to refute the Donatists, pointing out that they brought a Gospel unknown and unheard of by any church. And rightly so, for if the Gospel that is brought forward is a true one, and yet endorsed by no church, then all the promises foretelling that the Gospel would spread throughout the world are empty and false — as are all the promises that the sons of God would be gathered from every people and nation. But what do the papists do? They set aside both the Prophets and Apostles, skip over the early church, and want their own falling away from the Gospel to be taken as the consensus of the Catholic Church. What could be more absurd? When we reason about the consent of the church, then, we must return to the Apostles and their preaching, as Paul does here. And lest anyone press the universal word 'all' too strictly, Paul simply means that the Gospel was preached far and wide in many places. Of which I am made: he also speaks of his own person, which was very necessary. We must always be careful not to push ourselves into the office of teaching without authorization. Paul therefore testifies that this office was given to him, in order to establish his right and authority. He so closely binds his apostleship to their faith that they cannot reject his teaching without at the same time abandoning the Gospel they have embraced.

24 Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions. 25 Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God. 26 That is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints. 27 To whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. 28 We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. 29 For this purpose also I labor, striving according to His power, which mightily works within me.

24 Now rejoice.) Earlier Paul claimed authority through his calling; now he guards against any thought that the imprisonments and persecutions he suffered for the Gospel might diminish his apostolic honor. Satan exploits such circumstances to make God's servants seem less worthy. Paul also uses his example to encourage them not to fear persecution, and by displaying his zeal he strengthens his authority. He further shows his love for them in a remarkable way by declaring that he willingly endures for their sake the sufferings he bears. Someone might ask: where does this joy come from? From the fruit he saw coming from it. As if he said: the suffering for your sake is sweet to me, because I do not suffer it in vain. Similarly in 1 Thessalonians 3:6-7 he says he rejoices in all necessity and affliction because of the faith he heard they had. I fill up what is lacking: I take the connecting word here as causal. He is giving the reason he rejoices while he suffers — because he shares in it with Christ, and nothing could be more blessed than that fellowship. He sets before all the godly this common comfort: that in all sorrows and troubles, and especially in suffering for the Gospel, they share in the cross of Christ, and so will share in the fellowship of the blessed resurrection. He also says that in this way the things lacking in the afflictions of Christ are being filled up. As he says in Romans 8:29: those God has elected, He has also predestined to be conformed to the image of Christ, so that He might be the firstborn among many brothers. We also know that the unity between the head and members is so close that the name 'Christ' sometimes encompasses the whole body. As he shows in 1 Corinthians 12:12 — speaking there of the church, he concludes by saying the whole is in Christ just as a human body is. So just as Christ once suffered in His own person, He daily suffers in His members. In this way the sufferings that the Father has by His decree allotted for His body are filled up. The second comfort that should uphold our hearts in afflictions is that God's providence has determined we should bear the likeness of Christ in bearing the cross, and that our fellowship with Him extends even to this. He also gives a third reason: that his sufferings are fruitful, not just for a few but for the whole church. He said earlier he suffered for the Colossians; now he says the benefit reaches the whole church, as stated in Philippians 1:12. What is plainer or less forced than this explanation? Paul rejoices in persecution because, as he writes elsewhere, the dying of Christ must be carried about in our body so that His life may be made manifest in us. Also he writes to Timothy: 'If we suffer with Him, we shall also reign with Him; if we die with Him, we shall also live with Him.' Our end will therefore be happy and glorious. The second reason: we must not refuse the condition God has ordained for His church, that the members of Christ should be like their head. The third: afflictions are to be willingly borne, since they benefit all the godly and advance the salvation of the church by setting forth the doctrine of the Gospel. Disregarding all these things, the papists have invented a new device to support their indulgences. They call indulgences the forgiveness of sins obtained through the merits of martyrs. They deny that forgiveness of sins is free, pretending instead that it is ransomed by satisfactory works. Since there are not enough satisfactions to go around, they call on the blood of the martyrs to serve alongside Christ's blood in purging sins before God. This mixture they call the Treasury of the Church, the keys of which they hand over to whomever they please. They are not ashamed to twist this passage to maintain such a cursed blasphemy, as though Paul were here claiming that his sufferings are effective for purging men's sins. They press the word 'afflictions,' as though Paul were saying that Christ's sufferings were insufficient for man's redemption. But any reader can see that Paul speaks as he does because through the sufferings of the godly the body of the church must be brought to its perfection, as the members are conformed to their head. I would be afraid of appearing to slander them if their own books were not witnesses confirming every charge. They also press the fact that Paul says he suffers for the churches, marveling that none of the ancient fathers ever thought of this sharp interpretation. All the Fathers expound it as we do: that the saints suffer for the church by confirming the church's faith. But the papists conclude from this that the saints are redeemers who shed their blood to wash away sins. So that readers may see their shamelessness, I grant that the martyrs suffered for the church just as Christ did — but in a very different way. I would rather express this in Augustine's words than my own. He writes in his 84th treatise on John: 'Although we die for our brothers, no martyr's blood is shed for the remission of sins, as Christ did for us — nor has He set forth an example for us to imitate, but a reason for us to rejoice.' Also in his fourth book to Boniface: 'Just as the only Son of God was made the son of man so that He might make us sons of God, so He alone bore punishment without fault for us, so that through Him we might receive, without deserving it, a grace we had not earned.' Like this is the saying of Leo, bishop of Rome: 'The just received crowns but did not give any; from the courage of the faithful sprang examples of patience, not gifts of righteousness.' Why? Because their deaths belonged to them alone, and no one pays another's debt by his own end. That this is Paul's meaning is evident from the text itself, for he immediately adds that he suffers according to the dispensation committed to him. We know that what was committed to him was the ministry of edifying the church, not of redeeming it, and he plainly confesses this himself. As he writes to Timothy in 2 Timothy 2:10: that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus. And in 2 Corinthians 1:4: that he willingly suffers all things for their comfort and salvation. Let godly readers therefore learn to hate and detest these corrupt teachers, who so notoriously twist and falsify the Scriptures to paint a veneer over their invented devices.

25 Whereof I am made a minister. See in what sense he suffers for the church: as a minister — not to pay the price of redemption (as Augustine aptly puts it) but to preach. He now calls himself a minister of the church in a different sense than he called himself the minister of God in 1 Corinthians 2:4 or the minister of the Gospel just above. The Apostles serve God and Christ to advance their glory; they serve the church for its salvation; and they serve the Gospel itself. The nature of the ministry differs in these expressions, yet one cannot stand without the others. He says 'toward you' so they know this responsibility belongs to him as well. To fulfill the word: he gives the final purpose of his ministry — that the word of God may be effective, which happens when it is obediently received. This is the power of the Gospel: to be the power of God unto salvation to everyone who believes (Romans 1:16). God therefore gives His word force and effect through His Apostles. Though the preaching itself, whatever the outcome, is the fulfilling of the word, the fruit in the end shows that the seed was not sown in vain.

26 A mystery hidden. This is a commendation of the Gospel as a wonderful secret of God. Paul extols the Gospel with the highest terms he can find, and not without reason. He knew it was a stumbling block to the Jews and foolishness to the Greeks (1 Corinthians 1:23). Even today we see how much it is hated by hypocrites and scorned by the world. To counter these distorted judgments, he honors the dignity of the Gospel whenever occasion allows, using different arguments suited to each context. Here he calls it a lofty secret hidden since the beginning of the world through all the turning of the ages. That he speaks of the Gospel is clear from Romans 16:25, Ephesians 3:9, and similar passages. But why is it called a mystery? Some think it is because Paul specifically touches on the calling of the Gentiles, and that this alone is the reason. God poured out His grace on the Gentiles as if unexpectedly — a people who seemed permanently shut out from the fellowship of eternal life. But to someone who examines everything carefully, this will appear as a third reason, not the only one, in this passage and in Romans. The first reason is that while God governed His church before Christ's coming under the obscure coverings of words and ceremonies, He now shines out with great clarity through the teaching of the Gospel. The second is that while before there were only outward figures, Christ came bringing the full reality that was hidden beneath them. The third, as I said, is that the whole world — previously estranged from God — was called into the hope of salvation, and the same inheritance of eternal life was offered to all. Careful attention to these things will compel us to honor and reverence the mystery Paul preaches, even though the world treats it with contempt or laughter. Which is now revealed: lest anyone take the word 'mystery' to still mean something hidden in a corner or unknown, he adds that it has been published for people to know. What was by nature a secret has been made open and manifest by God's will. There is no reason for its former hiddenness to discourage us, since God has now revealed it. He adds 'to the saints,' because the arm of the Lord is not revealed to all, so that all would understand His counsel.

27 To whom God willed. Here he holds back human presumption, so that people will not try to be wiser than they ought, but learn to be content with this one answer: it pleased God. The will of God ought to be sufficient reason for us. But this is said chiefly to commend the grace of God, since Paul means that people gave God no reason to make them partakers of this secret. Rather, God was moved on His own and because He chose to. It is Paul's common practice to set God's good pleasure directly against all human merit and outward causes. What the riches are: notice how emphatically he speaks to exalt the dignity of the Gospel. He knew human ingratitude to be such that even this priceless treasure and surpassing grace would be treated carelessly or lightly. Not content with the word 'mystery,' he adds 'glory,' and not a small or ordinary glory. What was more remarkable than that the Gentiles, who had been sunk in death for so many ages and seemed past hope, would suddenly be counted among the children of God and receive the inheritance of salvation? Which is Christ in you: what he said generally of the Gentiles he now applies to the Colossians, that they may see the grace of God at work in their own lives and embrace it with deep reverence. He says 'which is Christ,' meaning all that secret is contained in Christ — all the riches of heavenly wisdom are obtained when we have Christ, as he will plainly affirm shortly. He adds 'in you' because they now possess Christ, from whom they were once as estranged as anyone could be. Finally he calls Christ 'the hope of glory,' so they may know that having Christ, they lack nothing toward full and perfect blessedness. It is a wonderful work of God that in earthen and fragile vessels the hope of heavenly glory should dwell.

28 Whom we preach.) Here he applies to his preaching everything he has said about the wonderful and honored secret of God, thereby explaining what he had briefly touched on about the ministry committed to him. His aim is to adorn and honor his apostleship and to establish authority for his doctrine. Having just highly exalted the Gospel, he now adds that what he preaches is a divine secret. And it was no accident that he earlier placed Christ at the center of that secret — so they would know that nothing could be taught more fully and perfectly than Christ. The words that follow also carry great weight. He makes himself a teacher of all men, meaning that no one is so highly advanced in wisdom as to be exempt from taking him as their master. It is as if he said: The Lord has placed me in a high position as a public herald of His secret, so that all the world without exception might learn from me.

In all wisdom means that he presents his doctrine as sufficient to bring a person to firm and perfect wisdom, lacking nothing. That is what he immediately adds: all who show themselves true disciples will be made perfect. See 1 Corinthians chapter 2. What more could we ask than to receive the highest perfection? He repeats 'in Christ' again, so they would have no desire to know anything except Christ alone. From this passage we can also draw a definition of true wisdom: it is that by which we are made to stand perfect before God — and that in Christ, nowhere else.

29 To which thing.) With two points he magnifies the glory of his apostleship and his doctrine. First he speaks of his intense effort — a sign of difficulty, since the most excellent things are usually the hardest to achieve. The second is stronger: he credits the power of God as shining forth through his ministry. He speaks not only of the results of his preaching — though God's blessing is evident there too — but of the efficacy of the Holy Spirit, in which God clearly showed Himself. He rightly attributes to the power of God those labors and efforts that surpassed human capacity, affirming that this power was seen working mightily through him.

End.